菩提道次第广论手抄稿:旧版第六十一卷B面
（手抄稿 第八册 p165）[00:03]
p. 142 (6)
Or the realm of the sky to completely transform, you [Buddha] still would not speak a word of untruth.
【虚空界可变余相，然尊不说非谛语。”】
经上面告诉我们：月亮、星都可以堕落，然后呢，像山一样坚牢的地方，它可以彻底地败坏，乃至于虚空可以变成其他的，所以这些东西都不可能变化的都可以变，但是世尊绝对不会说一点点不实在的话。这个就是告诉我们，前面这个话，那千真万确，任何东西可变，这个道理是绝对不变，我们要信得过。[00:41]
Thus, have conviction in the teachings of the Tathâgata, and then sustain your meditation on them.
【于如来语，应修深忍。】
于如来语应修深忍哪！于如来语应修深忍哪！于如来语应修深忍哪！记得前面这句话 (p166) 吗？我们现在对于诸佛的妙智，一切诸佛的妙智啊，在我们的感受上面，不如一个医卜星象的人哪！哦，这个算命先生告诉你这样的，我相信得过他；这个医生怎么说的，我信得过他；然后世间的科学家，信得过他；乃至于普通人告诉你，你不要这样，我信得过他。佛讲的话，说：“唉呀！现在这个时候时代不同啦，不要这个样啦！”所以我把上面这个话，连念三声就是这个道理。[01:31]
If you do not have uncontrived certainty about this quality of truth in the Buddha's teachings, then you will not gain the certainty that will please the Conqueror with regard to any of the teachings.
【若未于此获得真实决定信解，任于何法，悉不能得，胜者所爱，决定信解。】
假定对于这个道理，没有得到真实的—这个最重要喔—正确而实在的认识，然后这个认识还要决定的认识。正确、实在这是如理，经过了思惟观察的产生决定不移动的信解。你如果得不到这个的话，那么，“任于何法”，不管你说什么法，都没有用。为什么？心情没有深忍，一碰、碰一点事情就动摇了，听的时候满好，下了课等一下耳朵一听见别的，不晓得跟到哪里去了，这个没有用，这个我们要主要注意的！[02:29]
Some, who claim that they have acquired certain knowledge of emptiness, are uncertain about karma and its effects and do not value it. This is a mistaken understanding of emptiness.
【如有一类，说于空性，已获决定，然于业果无决定信，不慎重者，是乃颠倒了解空性。】
下面举个例子，像下面这一类人，说有的人说对于空性已获决定的……他获得决定，乃 (p167) 至于说：“噢哟！见到了空性了。”他见到了空性，但是对于业果却没有决定信，而因为对业果没有决定信，所以不去认真地去做，“不慎重”，这种人对于了解的空性是颠倒的。[03:05]
上一次我们说过田鸡和尚的公案，大家还记得对不对？他说：“老僧两脚一盘，什么都空掉了。”所以他要吃田鸡。所以人家说他：“你样样都空掉了，田鸡不空。”其实他只是欢喜吃田鸡，如果欢喜别的，他样样不空耶！现在这个人两脚一盘样样都空掉了，请问我们自己问问：你两脚一盘你空得掉吗？你两脚一盘是胡思乱想，腰也酸，背也痛，脑筋里不是昏沈，就是妄想。他到了这个程度，还不可以，我们连他皮毛都没有的就不管了，请问你修学佛法，怎么修起啊？所以他举这个道理，是对我们是最大的警惕的。[03:53]
所以我们不要说：“啊，空了、空了！什么都不管。”他越空，那是越管，为什么？了解一切法的的确确是因果缘起，没有本质的自性，既然一切都是因果缘起，你有什么因什么缘，感什么果呀！所以，“佛种从缘起，是故说一乘。”都是看你的什么因，什么……没有天生来的这样的东西啊，没有“天生弥勒，自然释迦”！所以他越了解是越谨慎啊，这个道理就在这地方。所以下面说：[04:34]
For, once you understand emptiness, you will see that it is the meaning of dependent-arising, and it will assist you in becoming certain about karma and its effects.
【解空性者，谓即见为缘起之义，是于业果发生定解为助伴故。】
(p168) 真正了解空性的什么？欸，就是见到“缘起”，因为空，所以缘起；因为缘起，所以空。它一切都是因缘条件存在，所以它是空。你说你现在能够找得到一样东西天生来的吗？没有，这张桌子怎么做的？喏！树，你把它拿下来，这是木头做的；钢铁，是钢铁做的；你想要一张桌子，有一个人会做，弄、弄、弄成功了。眼前那一样东西不是？就是这样。所以他见空正是见缘起，见缘起正是见空啊！所以这一个空性，是正是跟这个“业果发生定解”，产生什么？欸，“助伴”，那互相相辅相成，这个是必然结果，这是我们要了解的。[05:29]
关于这个概念，记住啊！记住！记住什么？“此是极不现事”，这一个道理是绝端不那么简单，不是眼前我们凭空所能够了解看得到的，你一定要如理地了解，然后呢如法地思惟观察，那个时候才产生决定的胜解。有了这个胜解，一切的善法的根本是由此而来，得到了这个根本的话，苦自然尽除，乐自然得到。今天就到这里为止。[06:19]
我们前天讲的那个等流这个事情，那有的人说念佛的好像他也不讲这个，参禅的也不讲这个，我为什么写在这个上头呢？那就是念佛的人讲讲一心念佛，他也从来不跟你讲什么是等流不等流，对吧？那么参禅的人，或者看一个赵州还有……噢！赵州的公案说“狗子还有佛性也无？”无！现在日本人主要的是流行这个。中国人呢？参这个“念佛是 (p169) 谁？”看一个谁，我们中国现在的禅是看这个，禅宗是看这个。然后呢，持戒的人呢，主要的是，身莫作，口莫作，还要自净其意，他也不跟你讲这个。乃至于普通人，拿我们常常说：“你不要去虚妄分别。”对不对？现在人家一般讲的修行是不是主要的就是这几点，是不是这样？还有没有其他的？只要你们提出来，但愿你们提出来，我都可以解答。[07:22]
请问：现在这个地方，不管是你哪一点……当你平常他教你念佛的时候，他教你怎么念哪？你眼前一切都不管，对不对？是不是这样的，是不是这样说？对呀！参禅的人，也是教你什么都不管；持戒的人，说对任何境界来的时候，你要内心净那个意，是不是这个样？这个是说明什么？前面境界来的是什么？就是你前面的异熟等流跑到我这地方来。他，如果有条件，他会源源本本告诉你，现在没有条件了，说：“现在这个时候你只有念佛啦！你不要去管啦！”你听得进，照着这个办法去做，尽管道理没有讲清楚，但是用的是不是这样？就是前面那个等流，前面来的，前面这样来的你不管，到时候一刀斩断，我一心念佛，参禅的亦复如是。自净其意呢，前面来的是染污的，现在这个地方你不要去管它，你要净它的意呀！清楚吗？[08:37]
所以你不懂的时候，有人说：“他为什么这样讲？你为什么这样讲？”对呀！要真正要学，要好好地善学。然后你道理了解得非常清楚了，既然了解得非常清楚，你要去用的 (p170) 时候，得心应手嘛，这么好法。就像你开车子一样，是，你只要学会了开车，你就不管去开，可是万一到那时候车子出了毛病，对不起！半路上抛锚你就一点办法都没有。欸，那时候你晓得什么毛病怎么弄，那就好啦！所以这个简单说明一下，加强大家的信心。[09:13]
请翻到《菩提道次第广论》一百四十二页，我们已经了解了一切苦乐的原因，一切苦乐都不是偶然的，绝对有它的因感果，这个必然关系都了解了。那么经过了这样认识了以后，下面应该怎么办？说“思已进止道理”，那么这个地方呢，就先总括地，整个的纲要说一下。昨天说到空性，这个再念一遍，说“于如来语，应修深忍”，对于佛陀告诉我们最正确的教诫，这个就是法，因为真正地解脱痛苦，以及完成一切功德—无上菩提，正依止是法，如法行持，然后呢，分分断证功德都由此而来。这个概念不但要认识，而且要经过深入地思惟观察，产生殊胜的胜解，那个时候会深深地忍可于心。那么这个深忍是什么状态呢？就是你起心动念之间，它一切时处，随时它会现起来：“嗯！这个事情是这样的，为什么有这个果，一定有它的因。”同样地，你现在起一念，你就立刻晓得，这一念将来感得什么果，这样的一个状态，那个时候是得到了深忍信，那个时候是信心就坚强了。[11:56]
我们马上可以对比一下、观照一下。我们现在的起心动念是什么？有没有跟它相应？这个很明白，随便看见一个境界，你马上就跟着它转了，嗯！就跟着它去了。然后呢？好 (p171) 的－贪，反过来－瞋，不属于这两种－痴，那个就是我们染污相。你对于如来的前面告诉我们的道理，经过了正确地认识、深思，经过这样地修习以后，你起心动念这个情况就完全不一样了，喏，这个是属于深忍，胜解的状态。乃至于我们还没有达到这种状态之前，我们一定要努力，现在真正应该努力的就是这个，现在真正应该努力的就是这个。所以说，“若未于此获得真实决定信解”，那么“任于何法，悉不能得，胜者所爱，决定信解。”胜者所爱，这不但是佛、佛菩萨，真正如法行持者，他绝对不是这样的。[13:28]
下面说：“如有一类，说于空性，已获决定，然于业果无决定信，不慎重者，是乃颠倒了解空性。”有一类说了解了空性了，但是对于这个如此因感如此果，居然马马虎虎、随随便便的话，那个对不起，他完全错误了，他说的了解是颠倒。现在这种情况啊，我们要检点一下。我以前自己觉得，看了一下那个现在的书，中观的解释啦等等，自己觉得很懂。后来我跟同修们谈谈，很多人都觉得：噢哟！这个他懂了，乃至于可以跟别人去讲了。一直等到现在我才感觉到，原来我们真正说起来，对于这个中观完全门外。中观到底说些什么？可以说，不能说一窍不通，至少说都在文字上面做这个初基工夫，文字所指的真正的内涵，是一点都不知道，一点都不知道。如果在这种情况之下努力深入，那前面这个文字是对我们的最佳指导，非常好。否则，如果就以为这个，乃至于说：“哎呀，中观 (p172) 我懂啦！这个很简单！”那完全戏论，那完全空话，损害佛法莫过于此。假定这个空观，就是这样说那些的话，那个能救得了吗？一点都救不了。嘴巴里面说了半天，然后行持是完全不相应，这个是这个地方所说的，颠倒了解啊！[15:29]
因为你有了这个正确的认识，所以你必定会什么？认真持戒。因为我们了解我们起心动念无非都是无明相应的，对于这个空缘起的道理，这“缘起甚深”哪，只有佛与佛乃能究竟，这个事实。换句话说，对于这个业感缘起这个因，最初因，我们众生没有一个人，绝无可能找到，眼前我们任何一件事情，你绝对找不到，这样。这件事情只有佛才能看得清楚，那么既然一切的事情都由这个业因所感得的果的话，你怎么晓得这个因感得什么果呢？我们能知道吗？当然不知道。那个时候，你唯一的办法—听佛，所以佛告诉你，这个不能做，你老老实实、规规矩矩、恭恭敬敬、认认真真去做，你一步比一步深，一步比一步好处。所以刚开始我们不了解之前，唯一的办法，就是依照着老师，他告诉你怎么做，就这么样做；他告诉你不要做，你就不要做；他告诉你要做，你就是要做，就是这样，这个道理就在这地方，这么简单。[16:53]
所以尤其一旦证得了空性，菩萨初地以后，他那时候更是非常努力、非常谨慎；因为在没有证得空性之前，他全部的精神贯注在这个地方，要了解这个。一旦了解了以后，为 (p173) 什么第二地一定是“离垢地”呢？那个时候就见到了空性了，那个时候发现，原来空就是缘起，这个细微的一点事情他都不敢马虎，全部精神贯注在这里。所以到了这个时候，得努力修行才可以离垢，细微的戒才不犯。那我们现在凡夫分上面，根本了解都不了解，自己懂了一点点，自己觉得爱怎么办就怎么办，这是颠倒了解，对自己的损害是莫甚于此。[17:45]
我们了解这个道理以后，你就可以看哪，世间很多人，在佛不出世的时候，很多这种圣人，实际上都是诸佛菩萨。我讲一个公案给你们听听，我们中国的圣人，孔老夫子是“大成至圣”。啊，那真是了不起！他门下有四个最了不起的—复圣，是颜子；然后呢第二个谁呀？曾子。曾子啊他临……曾参啦就是，他临死的时候，生病的时候，那个生得很严重喔！他叫他儿子，他因为他子弟尊重他，他睡的那个，那个是古代每一个人做任何一件事情，一切都有跟他相应的身分，相应的一切的标准。譬如说我们现在说比丘，那么平常嘛穿五衣，碰见什么时候穿七衣，什么情况穿大衣；沙弥嘛穿缦衣；在家人是不可以，穿一件海青等等，都是这样，一点都不能乱来。[19:01]
那么那时候古代的人，你看喔！那个曾子，因为他的子弟尊重他，他是一个很有德行的人喔，睡的那个席子睡得好一点。结果曾子说：“欸，我睡那个席子是大夫的席，我可不是，赶快给我换！”他病得重得要命啊，因为那个时候动弹不得的时候，他“不行、(p174) 不行！”一定要给他换。最后换，换的席子没换好，他命就送掉了。喏，这为什么要这样做？要我们平常的时候稍微一点小毛病，“唉呀，再叫我忙这个事情，个无关紧要的，你也马虎它，干什么？”为什么？这里好好地想一想。然后他临终的时候，他跟他的儿子说：“小子，启予足，启予手。”他说你把我的脚看一看，把我的手看一看哪！然后他说，“而今而后”，从现在以后我可以免掉。因为以前只要你有这个身体在，你随便的一举一动，你就会得影响，这个就是业。现在那个身体坏掉了，那从此以后你不必再受这个身体之累。换句话说，他的随便一个动作这么谨慎，为什么啊？我们就是看不懂。喏，你现在到了这里你就了解了。[20:22]
所以任何一个真正修学的圣者，他三业这么地谨慎法，不要说佛法里边，乃至于世间这种都是菩萨。然后你了解这个道理，你回去看《华严》，你就一目了然。那《华严》上面善财童子参的那些人，除了第一、第二个和尚，下面那个都是在家人，对不对？他一点点都没有说，他把那个佛字贴在这个额骨头上的样子，但是他的行持是什么？那就是大地菩萨的标准样子，他正因为他见到空性，所以说这地方说见到了空性而马马虎虎—颠倒，这种人千万不要去听他。[21:07]
不过有一类我们要了解喔—逆行。譬如说我们中国很有名的济颠活佛，这个济公活 (p175) 佛，民间的传说，有这个人的—近代的金山活佛，然后呢，我晓得的西康有一个叫什么呼鲁得马峰之东（编者按：此处未查到确切名称）的一个，一个也是像金山活佛一样的一个发疯的人，这种人都是了不起，但是他明显地现的是个逆行，现那个逆行，这一点我们在这地方要了解。所以他说“见空性就是见缘起”，这两样东西恰恰是互为助伴的，所以我这地方特别再强调重提一下。[21:53]
The same sũtra says:
【即彼经云：】
了解了道理马上引经证，那是佛亲口讲的。[21:58]
Like illusions, bubbles, mirages, and lightning, All phenomena are like the moon [reflected] in water. It is not the case that living beings—who die And go on to their next lives—are offspring of Manu [the first human at the beginning of the eon]. Yet the karma that you possess does not disappear; The virtuous and nonvirtuous give rise to their effects accordingly; This logical approach is sound; though subtle and difficult to see, it is within the scope of the Conqueror.
【“一切诸法如水月，等于幻泡阳焰电，虽诸死已往他世，有情意生不可得。然作诸业终不失，如其黑白成熟果，如此理趣门贤妙，微细难见佛行境。”】
一切诸法就像水里边的月，你说它没有吧，你看得清清楚楚；你说它有吧，绝对找不到。就像什么呢？“幻泡”，虚幻的那个泡，那泡本身那就是这样，你看看，一碰，没有啰！“阳焰”，那就是太阳很强烈的时候，夏天因为那个水蒸气的关系，你老远看得像水一样，真像水，实际上跑过去看看，没有。我们这里不一定看得见，你要在什么地方你看得见呢？那个高速公路，远远地，现在我们这里的确看它不见，你一定要那很长的那个路，很长的 (p176) 路。以前我阳焰一直没看见，后来到了美国，他那个高速公路又宽又大，车子又少。然后你开的时候，喔唷，老远望过去，夏天的时候就是看见那个水，就像那个水一样；那时候，哦，原来阳焰，不过等到你开过去一点都没有。然后就“电”，就这样，就这样！[23:33]
然后呢这个一切诸法，包括了情与无情，然后对我们来说，我们虽然死了以后到他世，“意生”是继续地流转，我们总觉得好像有一个灵魂，像一个搬家一样，从这个房子里搬到那边去。我们通常称，世间上称它灵魂，现在这地方是“意生”。他那个意生“不可得”，并没有真实的这样东西。[24:05]
欸，可是妙咧！但是“然作诸业终不失”，这个业会继续地继续下去，继续下去。那么“如其黑白成熟果”，就像这个业你造的黑，那么感得的恶果；造的白，就是善的，就感得的福、善果，这一个道理啊，这一个道理啊，是“理趣门贤妙”，这是微妙，深妙极了，但是这个正确的，这个才是正确的。所以我们说空，正因为空所以是缘起，因为缘起所以这个业因感如此的果，只是这个因感得这个果的流转，而没有真实的内容，就像水中的月、阳焰、电等等。而这个道理是非常地微细，我们普通人看不见的，这个是诸佛所行的境界，这个我们要了解。[25:16]
Therefore, develop certain knowledge of dependent-arising together with the causality of the two kinds of karma, and examine your physical, verbal, and mental actions all day and all night. By this means, you will put an end to miserable rebirths.
(p177) 【是故应于缘起二业，及诸因果发生定解，一切昼夜观察三门，断截恶趣。】
所以我们应该对于这个业感缘起这个道理，你造了黑感恶，造了善，然后呢感得福乐可爱的这个两种业的道理。应该从它的业因感到它的业果的这个道理，要能够修习、启发，而得到决定的胜解，那个时候，行了！然后你得到了这个胜解以后，也不是马马虎虎喔！那个时候你有了一个标准了，拿这个标准去衡量，拿这个标准去行持。所以昼夜你就用这个标准去看，说身、口、意，起心动念之间，你起的什么因，如果是不对的，马上防止，好的努力去做。所以这样把因地当中切断了，自然而然把将来感得恶趣的这个门关闭掉了，关闭掉了。既然这样的话，当然将来你就不会去啊！所以这个道理是我们眼前第一个重要。[26:53]
However, if at the outset you are not versed in the classifications of cause and effect, understanding only a fragment of their depth and having a lax attitude with your physical, verbal, and mental actions, then you are merely throwing open the door to the miserable realms.
【若不先善因果差别，纵少知法，然将三门放逸转者，唯是开启诸恶趣门。】
假定你对这个道理不能善巧地了解的话，就算你稍稍懂得一点法，懂得了法，因为对于这个法的根本，你没有正确的认识；或者稍微有一点认识，而不能产生，还没有产生决定的胜解。那个时候你身口意仍旧放逸，仍旧非常放逸，对不起，这样的话，“唯是开启恶趣门”，你只有将来堕落的份哪！这一点我们在这地方经常努力。
(p178) 眼前对我们来说，我们往往感觉到：哎呀，这个提起来是真难哪！你为什么提不起来啊？为什么提不起来？你自己不妨先找这个因，而这主要的无非是什么？怕苦，无非是贪一点快乐。但是这个地方，很明白告诉我们，你贪一点小小的快乐，受到的大苦，受到的大苦！你所以这个地方，正因为你提不起来，放逸，所以那地方尤其需要努力啊！尤其需要努力啊！那么万一碰见情况不行的，怎么办呢？那最好的办法，就是依靠—依所谓依众靠众，依靠那个善知识。[28:37]
现在呢，自己也提不起来，又不愿意依靠，最好找一个地方，那你完了，那就完了！这是所以我为什么常常说，自己关起来到茅篷里边去，是一件危险的事情。你如果这个条件具足了，去，一个人专门修，那好极了！如果你这个条件不具足，跑到那个茅篷里面正好，反正没人管，你爱怎么办就怎么办，你觉得过的生活来得个舒服。一点点眼前的舒服，将来受无穷大苦啊！这个我们一定要了解的。下面引经上面证明。[29:20]
For, as the 《Questions of the Naga Kings of the Ocean》 states:
【《海问经》云：】
就是《海龙王请问经》，前面已经引过的。[29:37]
Lord of Nagas, a single practice of the bodhisattvas correctly puts a stop to rebirth in the miserable realms.
【“龙王，诸菩萨由一种法，能断生诸险恶恶趣，颠倒堕落。”】
61B Commentary
ENGLISH LR V. P. (COMMENTARY V.9 P.22 [00:41]
Thus, have conviction in the teachings of the Tathagata, and then sustain your meditation on them.
Have conviction in the teachings of the Tathagata, and then sustain your meditation on them! Have conviction in the teachings of the Tathagata, and then sustain your meditation on them! Have conviction in the teachings of the Tathagata, and then sustain your meditation on them! Remember this from before? To the knowledge the Buddha, the knowledge of all the Buddhas, how we feel about them, we value it less than that of an accurate diviner! Oh, the fortune teller will tell me this, and "I believe him." Whatever the doctor says, "I believe him." Then for scientists in the world, you believe him [as well]. Even if some ordinary persons come to tell me to not do something, "I believe him." But for what Buddha tells you, you would say, "Ah-ya! In this age, times have changed. You no longer need to do this!" That's why with the sentence above, I wanted to read it three times. [01:31]
If you do not have uncontrived certainty about this quality of truth in the Buddha's teachings, then you will not gain the certainty that will please the Conqueror with regard to any of the teachings.
If for this principle, you have not obtained the true - which is the most important thing - the correct and real understanding. And this understanding is such that you need to reach an uncontrived understanding. Correct and real would mean you need to do so according to the teachings. An uncontrived and unwavering conviction is developed through reflection and analysis. If you cannot obtain this, then with "any of the teachings," no matter what teachings you say, it doesn't matter. Why? Your mind has not reached the state of conviction. As soon as you encounter something, as soon as you encounter something, you will waver. When you listen, it would seem fine. But when the class is done, as soon as you hear something else, you have no idea where you've gone. This is useless. This is something we should primarily pay attention to! [02:29]
Some, who claim that they have acquired certain knowledge of emptiness, are uncertain about karma and its effects and do not value it. This is a mistaken understanding of emptiness.
There is an example next. For this type of person, there are those who claim that they have acquired certain knowledge of emptiness...they have acquired certain knowledge, or perhaps, "Oh-yo! They have seen emptiness." They have seen emptiness, but they are uncertain about karma and its effects. Since they have no conviction of karma and its effect, therefore, they do not seriously practice it. "Do not value it," this type of person's understanding of emptiness is mistaken. [03:05]
Last time we talked about the story of the frog monk. You still remember it right? He said, "An old monk like me, when I set my legs in a lotus position, everything becomes empty." So this is his reason for eating frogs. Thus others would tell him, "You see emptiness in everything except for frogs." Actually, he just enjoys eating frogs. If he enjoys other things, then all those things are not empty for him! Now this person claims that when his legs are in a lotus position, everything assumes emptiness. We should ask ourselves, when we set our legs in a lotus position, would we be in a state of emptiness? When we put our legs in a lotus position, our thoughts run amuck. Our lower back will be sore and the back would ache. Your mind falls to either laxity or delusional thoughts. Even at his level, he should not be doing this. We haven't even scratched the surface and we decide that we needn't worry about doing anything. May I ask you then, when you learn Buddhism, how will you learn it? Therefore, this principle that he points out to us is our greatest warning. [03:53]
So we shouldn't be saying, "Ah, emptiness, emptiness! We don't need anything else." The more emptiness that one understands, the more he cares about how to do everything. Why? It is because he knows that all teachings truly abide by the principles of cause and effect, and dependent arising. There is no inherent nature. Since everything is dependent arising, whatever cause and conditions that you have, you will be issued such a fruit! Therefore, "The seed of becoming a Buddha arises from conditions, thus Buddha speaks of one vehicle." Everything will depend on what causes you planted, what...nothing is born that way. There is nothing such "one being born as Maitreya and one naturally becoming Shakyamuni Buddha!" Therefore, the more that one understands, the more one becomes prudent. The principle is right here. [04:34]
For, once you understand emptiness, you will see that it is the meaning of dependent-arising, and it will assist you in becoming certain about karma and its effects.
What accounts as truly understanding emptiness? That is to see “dependent arising.” Because of emptiness, thus dependent arising. It is because of dependent arising, thus emptiness. Everything exists based on dependent causes and conditions. Therefore its nature is emptiness. Can you find something that is naturally that way from the time it comes into existence? No. How was this table made? There! It began with a tree and you had to cut it down. This was made of wood. If it was made of iron and steel, then you needed iron and steel to make it. If you wish to have a table, there will be a person who will make it. He will go at it, go at it, and go at it until he succeeds. What is not made this way? It’s just like that. Therefore, to see emptiness is to see dependent arising. To see dependent arising is to see emptiness! Therefore, this emptiness does what for you in order for you to be “certain about karma and its effects,”? Eh, it “assists” you. [This means] these two things are complementary. This is an inevitable result. This is what we should understand. [05:29]
Regarding this concept, remember this! Remember this! Remember what? “This is a very obscure subject,” this principle is definitely not that simple. It is not something that we can see and understand without much thought. You must understand it properly. You then reflect and analyze according to the teaching. That’s when you can develop a certain conviction. Once you have this conviction, the root to all virtues will begin here. Once you have this root, the sufferings will naturally be eliminated and happiness naturally obtained. I will stop here for today. [06:14]
We talked about causally concordant effect on the day before yesterday. Some would say that for those who recite the Buddha’s name, they don’t seem to talk about this. Those who practice Zen don’t seem to talk about this either. So why did I write this on the board? For those who recite the Buddha’s name, they will talk about focusing your entire attention on reciting the Buddha’s name. They won’t talk to you about causally concordant effects. Right? For those who practice Zen or perhaps you would be looking at Zhao-Zhou …Oh! The story of Zhao-Zho asks, “Does the dog (animal) have Buddha’s nature or not?” No! Now this seems popular with the Japanese now. For the Chinese? They would be trying to figure out, “Who is the person reciting the Buddha’s name?” They would be trying to figure out who it is. This is what Chinese Zen is currently practicing. The Zen sect is looking for the answer to this. And then, for those who focus on keeping the ethical discipline, they will mainly focus on not carrying out bad deeds with your body, your speech, and to purify your mind. They don’t seem to tell you that (causally concordant effect) either. Even for ordinary persons, we would often say, “You should not make delusional discernments.” Right? Now the most commonly used practices are mainly these few points, isn’t it right? Are there other ones? You can bring it up. I wish that you would bring it up. I can answer them for you. [07:22]
May I ask then: at this place, no matter what you refer to…when they teach you to recite the Buddha’s name in general, how do they teach you? You should stop worrying about everything now, right? Isn’t that so? Don’t they say that? Yes! For those who are practicing Zen, they also tell you to stop worrying about everything else. For those who focus on ethical discipline, whenever any sensory object arises, you need to purify your mind. Isn’t that it? This explains what? What is the sensory object in front of you? That is the fruitional and the causally concordant effect that have shown up. He will, if you are qualified, tell you all there is to know. But now you are not qualified and thus he can only say, “At this time, you can only recite the Buddha’s name! You don’t need to care about anything else!” If you can listen to this, you follow this method to do it. It doesn’t matter if the principle has been explained clearly or not, but when you use it, isn’t it applied this way? The prior causally concordant behavioral effect, it came from the past. You should ignore what comes from the past. You sever it. And with my whole heart I wish to recite the Buddha’s name. This is the same for those who practice Zen. What about purifying your own mind? Whatever that came from before is defiled. Now here you should not worry about that, you need to purify your mind! Are you clear? [08:37]
Therefore when you do not understand, some would ask, "Why does he say this? Why do you say this?" Yes! To truly learn, you must learn adeptly. You will come to know the principles very clearly. Since you understand them very clearly, when you apply them, there will be high proficiency. It will be that great. It is much like driving a car. Yes, as long as you learn how to drive the car, you don't worry about anything else. But what if the car has a problem, sorry! If it breaks down in the middle of the street, you don't know what to do at all. Eh, [but if you had studied beforehand], by then, you will know what the problem is and what you should do about it. Then it will be fine! So I have briefly explained this to strengthen everyone’s faith. [09:13]
Please open up to The Great Treatise on the Stages of the Path to Enlightenment, page 142 (English text, page 248). Here we have understood the reasons for all suffering and happiness. All suffering and happiness do not occur by accident. There is a definitive cause (or causes) which would issue the effect. Now you know their definitive relationship. Now that after we understand all of this, what should we do then? "How you engage in virtue and turn away from nonvirtue after you have reflected on karma and its effects in general and in detail." Here, I will summarize succinctly the entire outline. Yesterday, I talked about emptiness. I will read this through one more time. The text said that, "have conviction in the teachings of the Tathagata, and then sustain your meditation on them." With regards to the Buddha’s teachings, the most correct explications, this is the Dharma. Because to truly be liberated from suffering and to obtain all good qualities – i.e. the unexcelled enlightenment, the real refuge is the Dharma. Practicing in accordance to the teaching, and then eliminating each portion of faults as well as achieving each portion of good quality, all these come from the Dharma. Not only do you need to understand the principles, you need deep reflection and analysis to develop an excellent conviction. That's when you will have a deep conviction. What is a deep conviction like? That is in your arising thoughts, at all times, it will arise spontaneously, "Yes! This thing is like this. Why is there an effect as such? There must be a cause." Similarly, with every arising thought, you will immediately know what effects this thought will produce. This is the state of mind. That's when you have obtained conviction. That's when your faith is strong and stable. [11:56]
We can immediately compare ourselves to this and observe for a moment. What are our arising thoughts now? Do we have concordance to this? This is very obvious. When you see any sensory object, you immediately pursue it. Um! You pursue it. And then? For what is attractive, you are attached. With what is unattractive, you become hostile. If a situation does not fall in any of these two situations, then you are in a state of ignorance. These reflect our defiled subjective aspects. For the principles which the Tathagata has taught us, through accurate understanding and deep reflection, through this type of training, your arising thoughts will become completely different. There, this becomes a state of mind that is congruent to deep forbearance and conviction. If we have not reached this state, we must strive. Now what we should truly strive for is this. Now what we should truly strive for is this. Therefore, "If you do not have uncontrived certainty about this quality of truth in the Buddha's teachings," then "you will not gain the certainty that will please the Conqueror with regard to any of the teachings." It is what will please the Conqueror. This does not only hold true for Buddhas and Bodhisattvas. Anyone who truly practices according to the teachings will certainly not act this way. [13:28]
The text says, "Some, who claim that they have acquired certain knowledge of emptiness, are uncertain about karma and its effects and do not value it. This is a mistaken understanding of emptiness." There are some who would say they've understood emptiness. But for the principle of a certain cause producing a certain corresponding effect, they are careless and shoddy in its utilization. I'm sorry, these people are completely wrong. They have a mistaken understanding. For this scenario, we should examine ourselves to see how we are. I used to feel that after I've read the books, such as the explanations of Madhyamika and so on, I thought I understood them fairly well. Later, I talked to some fellow practitioners. Many people would also feel that, ah-yo, they understand it and perhaps they could even explain it to others. Only until now I realized that, frankly speaking, in regards to the principles of Madhyamika, we are still amateurs. What is Madhyamika? We can say...well we cannot say that we know nothing about it. We can at least say that we are building the foundation [to knowing it] by understanding its description. But as for ascertaining the true intended meaning of the words, we know nothing, we know nothing. However, if you continue to strive to delve in depth from this point on, then these words will become our best guidance. It is very good. Or else, if we think that's all there is, or perhaps we may even say, "Ah-ya, I understand Madhyamika! This is very simple!" That [statement] becomes entirely a mere elaboration. It is said in vain. There is nothing more detrimental to Buddhism than this. If the view of emptiness is achieved by saying these things, can you be saved? It cannot save you at all. You will be speaking for a long time, but your conducts will not accord by any means. This is what has been stated here, a mistaken understanding! [15:29]
Once you've gained this correct understanding, what will you inevitably do? You will conscientiously abide by the ethical disciplines. It is because we've come to understand that our arising thoughts are nothing more than accordance of ignorance. Yet for the principles of emptiness and dependent arising, "dependent arising is profound." Only the Buddha can ultimately understand it. This is a fact. In other words, for the cause in the phenomenon of karma and dependent arising, the very first cause, no living being can possibly find it. For anything we experience presently, you absolutely cannot find [its beginning cause]. Just like that. Only the Buddha can see it clearly. Since everything is subjected to the principle of a cause producing a corresponding effect, how do you know what type of effect will this cause issue? Do we know? Of course we do not. By then, your only choice is to listen to the Buddha. Thus when the Buddha tells you, you cannot do this, then you honestly, by keeping to the rules, respectfully and conscientiously practice it. You will go in depth step by step and you will reap the benefits one step at a time. Thus in the beginning, prior to having any understanding, the only way [to learn] is to follow a teacher. When he tells you how to do something, you do it that way. Whatever he tells you not to do, you don't do it. Whatever he tells you to do, you do it. That's how it is. The principle is right here. It is that simple. [16:53]
This is the case especially after one obtains emptiness, having reached the first Bodhisattva stage. One will exert even more effort, becoming ever more cautious. It is because prior to obtaining emptiness, he will focus his attention entirely on understanding it. But once he realizes it...and this is why the second stage is "Vimalā" (a stage of freedom from all possible defilement, the stage of purity). After seeing emptiness, that's when one discovers that emptiness rests on dependent arising. Thus every little subtlety cannot be carelessly brushed aside. He will now focus his entire attention on this. Only at this time can one strive to cultivate to obtain freedom from all defilements and refrain from incurring any subtle sins. But as ordinary beings, we don't even understand anything. We have but a small understanding and we do things as we please. This is a mistaken understanding. There is no greater harm that we bring to ourselves. [17:45]
After understanding this principle, you can see that there were many sages who lived in the time when Buddha has not appeared. Many of these noble beings were actually Buddhas. I will tell you a story. Among the noble beings in China, Confucius was one who was "greatly achieved, reaching the level of noble beings." Ah, he was truly magnificent! He had four magnificent disciples. One was Yán huí, who was also a noble being. Who was the second one? Zēng zi. He was....just before his death, he was stricken with a severe illness! He was talking to his son. Since his disciples respected him a great deal, the bed lining that he slept on...in the ancient times, whenever anyone does anything, there are guidelines for everything that one does. Whatever that one does, it must be appropriate for his status. For instance, let's use the Bhikshus as an example. They will normally wear the robe of five garments. When there are special occasions, they will wear the robe of seven garments or the full robe, [depending on the situation.] The novice monks will wear their robes. The lay practitioners cannot wear that, they will wear Hǎi qīng. That's how it is. There is absolutely not the slightest confusion about it. [19:01]
For the people of the ancient times, take a look! For Zēng zi, since his disciples respected him so much because he was one with great moral conducts, they got him a better bed lining to sleep on. As a result, Zēng zi said, "Eh, I am sleeping on a bed lining that is designed for the senior officials. I am not such a person. Change it quickly!" He was so sick and really should not have been moved. But he [insisted], "No, no!" He insisted on changing it. In the end, before the bed lining was changed, he passed away. There, why was this done? If we had some minor sickness, [we would say], "Ah-ya, don't tell me to worry about this. This doesn't matter. You wouldn't care either. Why bother?" Why did Zēng zi do that? Think about this carefully. Just before he passed, he said to his son, "Son, examine my feet, examine my hands." He said, look at my feet and look at my hands! And then he said, "from now on," meaning from now on I no longer need to worry. When you still have your body, whatever movement that you make, you will exert some influence. This is karma. Now that the body will be gone, one will no longer be burdened by it. In other words, he was this cautious with any of his gestures. Why? We just don't understand it. There, but as you get to this section, you now understand. [20:22]
Thus for any noble being who truly practices, he is this careful with his three karmas. No need to mention Buddhism, there are Bodhisattvas [who are examples] even in this mundane world. Once you understand this principle and go back to read the Array of Stalks Sutra, it will become apparent to you. Look at the people who Sudhana asked for guidance in the Array of Stalks Sutra. The first and the second ones were monks, but the rest were lay people. Right?No one put up the word "Buddha" on his or her forehand. But what were their conducts like? They were the exact deeds of the Bodhisattvas at the eighth stage. It is precisely the result of having seen emptiness. Thus this place says if one claims to understand emptiness and remains careless [with his conducts], he is mistaken. You should absolutely not listen to people like that. [21:07]
There is however a type of practice that we should understand, [some people exemplify] a type of counter practice. For instance, there was a very famous Jì diān practitioner in China. He was the Jìgōng living Buddha in the folk legends. There was such a person. There was also a Golden Mountain practitioner in more recent times. And then in west Kang, there was also this person named Hū lǔ de mǎ fēng zhī dōng. (Translator note: the editor could not find the real name for him.) Much like the Golden Mountain practitioner, he appeared as if he was insane. They were all magnificent people. But they obviously were engaged in a type of counter practice. They manifested a type of counter practice. This is a point which we should understand here. Therefore he said, "To see emptiness is to see dependent arising." These two things are exactly complementary. This is why I wish to particularly emphasize this by bringing it up again. [21:53]
The same sutra says:
After we understand the principles, he immediately cites from the sutra as evidence. This is what the Buddha said himself. [21:58]
Like illusions, bubbles, mirages, and lightning,
All phenomena are like the moon [reflected] in water.
It is not the case that living beings-who die
And go on to their next lives-are offspring of Manu [the first human at the beginning of the eon].
Yet the karma that you possess does not disappear;
The virtuous and nonvirtuous give rise to their effects accordingly;
This logical approach is sound; though subtle and difficult to see,
It is within the scope of the Conqueror.
Everything is like the moon reflected in water. If you say they don't exist, but you can see them so clearly. If you say they do exist, you absolutely cannot find them. So what are they like, "like illusions, bubbles..." It is like the illusive bubble. That's how bubbles are. You can look at them, but as soon as you touch them, they are gone! "Mirage," that's when the sun is strong, the vapor rises in the summer, and you will see it like water. It really looks like water. But when you actually go there to see it, it's not there. We may not be able to see that here. Where would you be able to see this? On the freeway, when you are far away. We don't see that here. You will have to be on a very long road, a very long road [to be able to see it]. I had never seen a mirage before. But when I went to the United States, the freeway there is wide and long. But there weren't that many cars. When you drive on it, oh-yo, when you look from far away in the summer, you will see water. It is just like water. That's when [I realized], oh, that was a mirage. When you actually drive there, there is nothing. It is [also] like "lightning." Just like that. Just like that! [23:33]
All the phenomena will include sentient and non-sentient beings. To us, when we die, we will go to another life. (Translator note: this part of the text is different from the Chinese. The Chinese text describes Yi-Sheng as the soul that lives through rebirths. Shifu goes on to explain this.) "Yi-Sheng" means it is something that will continue to cycle through rebirths. We always feel that there seems to be a soul inside of us, as if we are moving from house to house. We would normally in this world refer to it as the soul. Here it talks about it as "Yi-Sheng." The text states that Yi-Sheng is unfounded. There is truly no such existence. [24:05]
Eh, but this is marvelous! "Yet the karma that you possess does not disappear." This karma will continue, continue on, and continue on. "The virtuous and nonvirtuous give rise to their effects accordingly." This means if you have created nonvirtuous (dark) karma, you will give rise to nonvirtuous effects. If you have created white karma, which are virtuous karma, you will be issued meritorious, virtuous effects. This principle, this principle, "this logical approach is sound." It is subtly marvelous, exceedingly profound. But it is what is correct. This is what is correct. Therefore when we talk about emptiness, it is precisely because of emptiness that there exists dependent arising. Because of dependent arising, for such a karmic cause, it will issue a certain type of effect. It is simply a movement from the cause to the effect. There is no actual inherent existence. It is much like the moon reflected in the water, the mirages, the lightning and so on. But this logic is very subtle. Ordinary people like us cannot see it. This is within the scope of the Buddha. This is what we should understand. [25:16]
Therefore, develop certain knowledge of dependent-arising together with the causality of the two kinds of karma, and examine your physical, verbal, and mental actions all day and all night. By this means, you will put an end to miserable rebirths.
Therefore, we should develop [certain knowledge] of the principle of karma and dependent arising. These are the two kinds of karma principles: when you create dark karma, you will produce bad effects; when you create virtuous karma, you will reap meritorious and attractive effects. For the principle of having this karmic cause producing a specific karmic effect, you should be able to train, develop and reach a certain conviction. By then, it will be okay! When you have obtained this conviction, you won't go about things carelessly! This is the time when you will have standards. You will use this standard to weigh yourself. You will use this standard to conduct yourself. Therefore, all day and all night, you will use this standard to examine yourself. You will look to see among your body, speech and mind, what causes have you planted? If it's wrong, you immediately stop and prevent it from occurring. If it's correct, you strive to do it. Therefore, you will be able to sever it (the wrong) on the causal ground. Then you will have naturally shut the door, shut the door to miserable rebirths in the future. If this is the case, of course you will not go there in the future! Thus, this principle is foremost important for us now. [26:53]
However, if at the outset you are not versed in the classifications of cause and effect, understanding only a fragment of their depth and having a lax attitude with your physical, verbal, and mental actions, then you are merely throwing open the door to the miserable realms.
If you are not versed in your understanding of these principles, even if you sort of understand the teachings, you understand it, but you have not accurately understood the root to the teaching. Or perhaps, you have a slight understanding but you cannot develop, you haven't developed a conviction. That's when you will be lax with your physical, verbal and mental actions. You will still be very lax. I'm sorry, if this is so, "then you are merely throwing open the door to the miserable realms." You will only fall into the miserable realms! This is a point that we should continually make efforts at. [27:45]
For us now, we would often feel that, "Ah-ya, it's so hard to lift our spirits up!" Why is it that you cannot lift your spirit up? Why can't you lift your spirit up? You might want to find the cause of this first. It is mainly what? You are afraid of suffering. You are nonetheless after some small happiness. But here, it tells us very clearly that when you seek after some small happiness, you will have to endure great suffering, great suffering! Therefore here, it is exactly because you can't lift your spirit up and you have a lax attitude that you need to particularly make efforts at this! You need to particularly make efforts at this! What if you just can't do this, what will you do? The best method is to rely on the community, to rely on the excellent teacher. [28:37]
But now, you can't lift yourself up and you are not willing to rely on anyone. If you feel that it's best to find yourself a place [just for yourself now], then it's over for you, it's over you! This is why I will often tell you that to lock yourself in a shack to practice is a very dangerous thing. If you are qualified, then go ahead. You can practice by yourself. That's excellent! However if you are not qualified, when you live in a shack, you will feel that it's just right when no one comes to bother you. You will do things just as you please. You will feel that your life is very comfortable. A little comfort now will bring infinite suffering in the future! This is what we must understand.
It cites from the sutra to substantiate this. [29:20]
For, as the Questions of the Naga Kings of the Ocean states:
It is the Questions of the Naga Kings which has been used before.
Lord of Nagas, a single practice of the bodhisattvas correctly puts a stop to rebirth in the miserable realms.